四分律刪繁補闕行事鈔 2.226

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《四分》中：病人殘，不須作餘食法。《善見》、《明了》，病人殘者，或食不食，皆成殘。《僧祇》一人作法，餘人盡得，此律亦爾。律中，僧俗二食，俱得加法。若作餘食法，十五不同。能中有三：一是比丘；二先足食，除不正及不足；三身康和，除病。對法亦三：一豐時，除儉；二所對是比丘；三未足食者。食體亦三：一時食及清淨，《多論》不淨食不成作；二新淨食，非病人殘；三不覆藏食。自作三法：一自言現前，應從淨人受已，共未足比丘互跪云：「大德！我足食已，知是看是，作餘食法。」二授與前人，三舒手相及處。彼作三法：一彼受為食；二口云我止，汝取食之；三度與他。此三五種，並約律文。《五分》，佛言：持食著鉢中，手擎，偏袒右肩，右膝著地，作是言：長老一心念！我某甲食已足。餘如上。若都不食，還之，語云：「此是我殘，與汝，亦名殘。」尼具有殘食法。《僧祇》：若持鉢椀作法，但食鉢中；鉢中成殘，椀中不成。義云：今有人食飯未竟，喚足食者來，與食云，此是我殘者，應成無妨。若強勸不云殘，犯後戒。

In the Dharmaguptaka Vinaya: For the leftovers of a sick person, one need not perform the residual-food rite. In the Samantapāsādikā and the Vinayavibhāṣā, regarding the leftovers of a sick person, whether partially eaten or uneaten, it all counts as residual food. In the Mahāsāṃghika-vinaya, when one person performs the rite, everyone else may partake; it is also like this in this Vinaya. In the Vinaya, food of both the Saṃgha and the laity may be subjected to the rite.
When performing the residual-food rite, there are fifteen distinct elements. Within the agent who performs it, there are three: first, he must be a bhikṣu; second, he must have previously eaten to fullness, excluding improper food and insufficient food; third, his body must be healthy and at ease, excluding illness. Regarding the counterpart [recipient], there are also three: first, it must be a time of abundance, excluding scarcity; second, the counterpart must be a bhikṣu; third, he must be one who has not yet eaten to fullness. Regarding the entity of the food itself, there are also three: first, it must be timely food and pure (the Sarvāstivāda-vinaya-vibhāṣā states that impure food cannot serve for the rite); second, it must be freshly pure food, not the leftovers of a sick person; third, it must not be concealed food.
Three actions must be performed by oneself: first, declaring it in person—one should receive it from a kappiyakāraka and, kneeling on alternating knees before the bhikṣu who has not yet eaten to fullness, say: 'Venerable sir! Having eaten to fullness, knowing this and seeing this, I perform the residual-food rite'; second, handing it over to the counterpart; third, stretching out one's hands within reach. Three actions are performed by the counterpart: first, he receives it as food; second, he verbally states, 'I stop, take and eat it'; third, he passes it to others. These three groups of five elements are all based on the Vinaya text.
In the Pañcavargika-vinaya, the Buddha said: Place the food in the bowl, lift it with the hands, bare the right shoulder, place the right knee on the ground, and say: 'Venerable ones, single-mindedly pay heed! I, named so-and-so, have already eaten to fullness.' The rest is as above. If one has not eaten of it at all, returning it and saying, 'This is my leftover, given to you,' also counts as residual food. The bhikṣuṇīs fully possess the residual-food rite.
The Mahāsāṃghika-vinaya states: If one holds both a bowl and a basin to perform the rite, but eats only from the bowl, that in the bowl becomes residual food, while that in the basin does not. A doctrinal interpretation states: If someone has not yet finished eating and calls over one who has eaten to fullness, giving him the food and saying, 'This is my leftover,' it should succeed without hindrance. If one forcefully urges him without declaring it to be leftover, he transgresses the subsequent precept.